Albert Barnes Commentary Daniel 11:21

"And in his place shall stand up a contemptible person, to whom they had not given the honor of the kingdom: but he shall come in time of security, and shall obtain the kingdom by flatteries." — Daniel 11:21 (ASV)

And in his estate – In his place. See the notes at Daniel 11:7, Daniel 11:20.

Shall stand up a vile person – That is, a vile person shall succeed to the throne. The reference here is to Antiochus Epiphanes, who reigned from 175 B.C. to 163 B.C. The epithet “vile” given to him here was one that his subsequent history showed was eminently appropriate to him in all respects, as a man and as a prince.

The Hebrew word rendered “vile” – נבזה (nı̂b^ezeh) – properly means one despised or held in contempt (Isaiah 49:7; Psalms 22:6, which is verse 7 in Hebrew numbering). The meaning here is that he was one who deserved to be despised and who would be held in contempt – a man of a low, base, contemptible character. The Vulgate renders it “despectus”; the Greek, ἐξουδενώθη (exoudenōthē); Luther, “ein ungeachteter.” Never were terms better applied to a man than these to Antiochus Epiphanes, both before and after his ascension to the throne. The manner of his seizing the crown is stated above.

He was surnamed Epiphanes (Ἐπιφανής, Epiphanēs), “the Illustrious,” because, if we believe Appian, he vindicated the claims of the royal family against the usurpations of the foreigner Heliodorus. He also bore the name Θεός (Theos) – “God” – which is still seen on his coins.

But by his subjects he was called Epimanes (Ἐπιμανής, Epimanēs), “the Insane,” instead of “Epiphanes” – a name he much more richly deserved. The following statement from Jahn (Hebrew Commonwealth, chapter 10, section 92) will show with what propriety the term “vile” was applied to him: “He often lounged like a mere idler about the streets of Antioch, attended by two or three servants, and not deigning to look at the nobles. He would talk with goldsmiths and other mechanics in their workshops, engage in idle and trifling conversation with the lowest of the people, and mingle in the society of foreigners and men of the vilest character. He was not ashamed to go into the dissipated circles of the young, to drink and carouse with them, and to assist their merriment by singing songs and playing on his flute. He often appeared in the public baths among the common people, engaging in every kind of foolish jest, without the least regard to the dignity of his station and character. Not infrequently, he was seen drunk in the streets, when he would throw his money about and practice various other fooleries equally extravagant. He would parade the streets of his capital in a long robe and with a garland of roses on his head; and if any attempted to pass by or to follow him, he would pelt them with stones, which he carried concealed under his garments,” etc. See also Appian, Syriaca, 45:70-75; Eusebius, Chronicon; Athenaeus, book 5, page 193, and book 10, page 438; Livy, book 41, chapter 20; Diodorus Siculus, Fragments, 26.65 and 31.7-8; Prideaux, Connection, volume 3, pages 212-214; 1 Maccabees 1:9.

To whom they shall not give the honor of the kingdom – This means the people. In other words, the honor of the kingdom would not be conferred on him by any law or act of the nation, or through any regular succession or claim. The true heir to the crown was Demetrius, who was absent at Rome. The crown would have regularly devolved on him; but in his absence, Antiochus obtained it by the arts he practiced, not by any voluntary grant of the nation.

But he shall come in peaceably – That is, quietly, without war or force, by art rather than by arms. Gesenius (Lexicon) renders the phrase used here as “in the midst of security,” meaning unexpectedly or suddenly. The idea seems to be that he would act when the nation was not expecting or apprehending it, when they would be taken off their guard, and he would “steal a march upon them.” All this accorded with fact.

The nation seemed not to have anticipated that Antiochus would attempt to ascend the throne on the death of his brother. But he quietly left Rome, while Demetrius, his nephew and the true heir to the crown, remained there. He then went to Athens and learned about the situation in Syria, where Heliodorus had usurped authority. He made an agreement with the king of Pergamos to aid him. Then, with the assistance of some Syrians who opposed the usurper Heliodorus, he deprived Heliodorus of authority and took possession of the crown himself. No one seemed to suspect this was his aim, or to doubt that his object was to remove a usurper so that his nephew might be placed on the throne.

And obtain the kingdom by flatteries – The Hebrew word is חלקלקות (chălaq^elaqqôth), meaning “lubricities, blandishments.” “The word,” says Elliott (Revelation commentary, volume 4, page 133), “has a double sense, being applied both to the slipperiness of a path, and the slipperiness or flattering and deceit of the tongue.” In the former sense, it occurs in Psalms 35:6: “Let their way be dark and slippery.”

In the latter sense, its originating verb is used in Proverbs 2:16 and Proverbs 7:5: “The stranger that flattereth or dissembleth with his words;” and in Proverbs 29:5: “A man that flattereth (or dissembleth to) his neighbor.” In this latter sense, the verbal form seems to be used both here and in Daniel 11:32 and Daniel 11:34 below: “arts of dissimulation,” according to Gesenius. The probable meaning here is that he would obtain the throne by acts of dissembling and by promises of rewards and offices. Such promises he would probably make to Eumenes, king of Pergamos, and to the Syrian nobles and people who espoused his cause.

It would not be difficult to secure the aid of multitudes in this way, as the character of Antiochus was such that it permitted him to use any of these arts to accomplish his ends. Perhaps, also, he might hold out the hope of aid from the Romans, with whom he had long lived. It was no uncommon thing for an usurper to make his way by flattering certain classes of a people and by promising largesse, offices, and the removal of oppressive burdens. Compare Prideaux, Connection, volume 3, pages 212-214. See also the case of Absalom in 2 Samuel 15:1–6.